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Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

he wanted to give me

he wanted to give me this duty again. I refused it.’ Upon hearing this, Abû Khâtam (radiy-Allâhu ’anh) said, ‘Though Yûsuf (’alaihi ’s-salâm) was an exalted prophet, much higher than you are, he wanted to do such a duty. Why did you not accept it?’ He answered, ‘He was Yûsuf (’alaihi ’s-salâm). He was a prophet. He was a prophet’s son, a prophet’s grandson, and a prophet’s greatgrandson. As for me, I am the son of Umayya. I fear to say something which I don’t know, to do something which I don’t know, thus to be disgraced before my Allah and His human creatures and to cause my possessions to be commandeered.’ It is understood that, according to Abû Huraira’s (radiy-Allâhu ’anh) madhhab, it was permissible for the officials of zakât to accept presents, but it was not permissible in Hadrat ’Umar’s (radiy- Allâhu ’anh) madhhab; so he acted in accordance with his own madhhab and took his possessions, which he had collected as presents, away from him.” As it is seen, Hadrat ’Umar (radiy- Allâhu ’anh) did not lay hands on the possessions of the rich. On the contrary, he took the unjust earnings of those officials who laid hands on the possessions of the rich and gave them back. In Islam no one can lay hands on anybody else’s possessions. Also in this respect, Islam differs from communism and socialism. 10) At various places of his tafsir book, Sayyid Qutb quotes the hadîth, “The poor have rights also in the property besides zakât,” and says that the government will take the zakât by force and that, in addition, the government may commandeer the excessive possessions of those who do not give alms. He leads the matter down to communism. In order to make them evidences for these ideas of his, he misinterprets the âyats and hadîths, His attempt to be of service causes disservice, instead. The above hadîth does not show that giving alms is fard like giving zakât, but it shows that it is worthy of much more thawâb than other supererogatory kinds of worship, for it has been declared that those who do not give the poor their due, which is called zakât, will be tormented in Hell. No torments has been mentioned for those who do not give the right called alms, but it has been said that it is very much blessed. Likewise, Islamic scholars have reported unanimously that the rights of “saluting, visiting the sick and going to the place where one is invited,” which are declared in the hadîth “A Muslim has five rights upon another Muslim,” are not fard. On the other hand, the following hadîths quoted – 232 –

from Zawâjir show clearly that the case in not so with zakât: “Protect your property by giving zakât! Cure your sick relatives by giving alms! Protect yourselves from calamities by praying”; “The property of which zakât has been paid cannot be counted as kanz, (treasury cursed by Allâhu ta’âlâ) even if it were buried under the ground. The property of which zakât has not been paid becomes kanz even if it were left in the open”; “Stinginess and îmân do not stay together in a Believer’s heart!” Hadrat Ibn Hajar al-Makkî explained the ‘stinginess’, which is censured in the hadîths, as ‘not paying zakât’. 11) Though the âyat, “We told them to become low monkeys,” informs clearly that those Jews who had fished on Saturday were metamorphosed into monkeys, he has attempted to change this âyat by saying, “They were reduced to the low grade of monkeys. They must not have become monkeys physically,” supposing himself to be a mujtahid like Imâm Mujâhid. Great scholar ’Abd al-’Azîz ad-Dahlawî writes in his Persian Tafsîr-i ’Azîzî detailedly that their figures and appearances turned into monkeys and that they died after living three days, thus answering those who say like Sayyid Qutb. 12) Again in his tafsîr book, he says, “No rule has been mentioned in the Qur’ân about making the captives slaves. Islam has eradicated slavery.” Realizing that this opinion of his is wrong, he changes his tone and says, “Islam eradicated slavery, except for the legitimate captives of war, for, in those days, it was not powerful enough to force society to admit a rule which was against traditions.” Through this absurd logic, he tries to cover his error. He cannot deny the fact that, in the year 7 A.H., Rasûlullah (’alaihi ’s-salâm) distributed the captives which he had captivated in the Ghazâ of Khaibar to his companions as slaves and jâriyas and this has been practised for centuries in Islamic states. But, as if Islam had brought rules for societies of unbelievers -he supposes so- he puts forward a very horrible idea: “Islam was not powerful enough to have its rules admitted.” He could not think that this lack of power would refer to Allâhu ta’âlâ and would cause unbelief. Indeed, Islam has not brought any rules, that is, commands and prohibitions, to unbelievers. Islamic rules are for Mulims and Muslim societies. Islam demands one single thing from unbelievers: To have îmân. The reason why the dhimmîs have to obey mu’âmâlât is because they are counted as Muslims – 233 –

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